Human Beings Are Neither Born Free Nor Equal (St. Athanasios of Paros)

By St. Athanasios of Paros

- The real reason the French were led into impiety is something else. However, because they have shown and continue to show such a fierce obsession with the establishment of secular freedom and equality, the impression is that for this reason alone, by a common decision and choice, they have almost completely eliminated Christ and Christianity and its holy books.

- Freedom, then, is found in two forms. One is the freedom of the soul and the other of the body. Examining the definition of freedom in both of these forms, we find that it is defined as complete autonomy, that is, that no one recognizes any kind of dependence above themselves, nor do they receive orders from another, but that they are the sole master and ruler of themselves and no one else in the world. So if this is defined as an essential feature of freedom, that is, that man is not subject to any principle, I completely reject this general axiom of the most foolish atheists. In other words, I do not accept that people are born free (independent) in the world. On the contrary, I support and will prove that there is no such freedom in the world: people are born and live in the world as "slaves" (dependent) in many ways.

Saint Athanasios Parios the Kollyvas and Teacher of the Nation

By Lambros Skontzos

The Kollyvades Movement of the 18th century was an important historical milestone in our ecclesiastical history, since it played a strong role in the renewal of our Orthodoxy, which suffocated under the interventions of heretical Western Christianity. One of the main figures of this movement was Saint Athanasios Parios. He was a great Saint of our Church and Teacher of the Nation.

Born in 1722 in the village of Kostos on the island of Paros, his father's name was Apostolos Toulos and his mother's name was Kostiani, and they taught him piety and took care to have him educated. He was taught his first lessons in Kostos and then either attended the School at the Monastery of Saint Athanasios in Naousa of Paros or the School of the All Holy Sepulchre in Sifnos.

Saint Athanasios Parios Resource Page

St. Athanasios of Paros (Feast Day - June 24)

Saint Athanasios Parios (1722-1813)

Saint Athanasios Parios the Kollyvas and Teacher of the Nation

The Spiritual Counsels of Elder Daniel to Saint Arsenios of Paros

The Political Vision of Athanasios Parios and His Disputes With Koraes

Man and his True Life (St. Athanasios Parios)

By St. Athanasios Parios

True knowledge of God is the foremost and chiefest part of happiness, the root of immortality. Man's happiness consists of two things: first, of a true conception of God; and second, of the acts that man as a rational being ought to perform. "To know You is the whole of righteousness, and to comprehend Your power is the root of immortality" (Wisd. of Sol. 15:3).

The Church of Saint Athanasios Parios in Kostos of Paros

On January 9, 1995 Ecumenical Patriarch Bartholomew and eleven members of the Holy Synod of the Patriarchate of Constantinople, in an Encyclical numbered the Hieromonk Athanasios Parios (+ 1813) among the Saints of the Church, to be commemorated on the day of his repose, June 24th. Two months later the Holy Synod of Greece met and concurred with the Encyclical of the Patriarchate with their own Encyclical, dated March 24, 1995.

The Great Sanctification and Small Sanctification of the Waters According to St. Athanasios of Paros

By Archimandrite Sotirios N. Kosmopoulos

On the occasion of the great Despotic feast of Theophany and the celebration of the Great Sanctification Service, I would like to compare the relationship between the so-called Great Sanctification with the so-called Small Sanctification, which is performed on every other occasion, such as on the first of every month, for dedications, for houses, for workshops, etc., in order to avoid any misunderstandings, but also avoid erroneous views and customary provisions related to the comparison of the Sanctifications and their use. As a guide in this endeavor we will have one of the principal representatives of Philokalic renaissance of the 18th century from the Kollyvades Movement, namely St. Athanasios of Paros, who had addressed the issue extensively.

Four Astonishing Miracles of Saint Makarios Notaras of Corinth

St. Makarios Notaras (Feast Day - April 17)

The following miracles of St. Makarios were recorded by his friend and fellow resident of Chios St. Athanasios Parios, who was an eye-witness not only to the sanctity of the life of St. Makarios, but also the wonderworking grace of the Saint post mortem. St. Athanasios recorded twelve miracles as an appendix to the life he wrote of the Saint, of which four (nos. 1,3,4, and 8) are presented below.

By St. Athanasios Parios

1

Near the famous Church of the Archangels, which is commonly known as Kambana, there lies one dedicated to the Theotokos and called Marmariotissa. At this parish there lives a woman named Angerou, whose husband, Frangoulis, was originally a Roman Catholic and then espoused our Eastern Faith through Divine Baptism. Now the four-year-old daughter of this couple, Argyri, was assailed by the dreadful and dangerous disease of small pox, and her condition became pitiful and miserable. For four years she suffered continuously from fourteen sores, which the disease caused on her right arm. We saw these with our own eyes, and were horrified.

The Political Vision of Athanasios Parios and His Disputes With Koraes

Athanasios was indeed a restless spirit. This made him use a thematology that did not remain within a narrow theological framework, but was broader socially and politically. He was simultaneously a polymath and polyglot, that resulted in him realizing the deep upheavals brought about by the Enlightenment in Europe. Thus he began with fairly conservative language to determine the polar events and constructs in Europe and attacked their heretical arbitrariness, as he called it. So he wrote a book (Patristic Teaching) which opposed the liberal proposals of the Enlightenment revolution. This book was published by the Patriarchate and seemed aimed at expressing the political considerations and requirements of the Gate, and for this reason may not fully reflect the views of the author. This book is the cause for attacks against the Church by the Enlighteners, who accused them of being Turkophiles with a slave mentality, even though it was obvious that it reflected the views of the vast majority of Phanariotes, who lived with the constant fear that a local revolt, even if successful, would also expose the rest of the Greeks to the vengeful fury of the Turks. This was a fear not at all unfounded, since it was based on events that preceded this time (e.g. Orlov Revolt) and continued until 1922.

Saint Athanasios Parios (1722-1813)

By Archimandrite Nicholas Arkas

The Parian Athanasios Toulios, out of great love for his motherland, replaced his surname with Parios. He was born in 1722 in the village of Kostos in Paros. His father Apostolos came from Katavati in Sifnos, where also today there live the Toulios or Tolides family. His mother was from Paros, from the Damia family. His pious parents placed him on God’s path from a young age. According to Athanasios, during his tender years he showed an inclination toward the divine, which shows how he was a chosen vessel of God. Moreover he had established a rare physiognomy, a scintillating mind, a sparkling clean soul, exemplary morals, original and irresistible ideas. He was established as a lifelong defender of the sacred and the venerable, which Jesus the God-man Himself established as a compass for mankind. In this way he glorified Christ, his Church and Greece like few others.

In his motherland he attended the first lessons “in everything primary”, surprising students and teachers with his bright mind, but also his exemplary morals. In 1745 he went to Smyrna and enrolled there in the famous “Evangelical School”. He was distinguished and preeminent in everything, even in the thorough mastery of three foreign languages. Craving, though, like a thirsty deer “for the springs of waters” of higher studies, he went to the Holy Mountain in 1752. There he enrolled in the famous and renowned Athoniada Academy, which was run by the then famous “New Aristotle”, the famous theologian and philosopher Evgenios Voulgaris, who, admiring the deep learning and blameless character of Athanasios, promoted him from student to professor, compelling him to become a deacon.

The reputation of Athanasios went beyond the Holy Mountain. Those in Thessaloniki requested Voulgaris to send him to run their own School. Athanasios went and elevated it to importance. However, he was interrupted for two years on account of an epidemic of the plague. He went to the School of Messolonghi. He was not restricted in teaching from this center. The enlightenment of the enslaved simple people by the Holy Spirit occupied him. He assisted and enlightened them religiously and nationally with his fiery sermons in every town and city.

Meanwhile Voulgaris retired from the Athoniada Academy. The Holy Mountain, then, unanimously called on Athanasios to be its director. He went giving it new life. After two years the Anti-Kollyvades movement began. As a Kollyvas, Athanasios left the Holy Mountain and returned for several years to the School of Thessaloniki.

But a vision fascinated him and a desire shook him. Those things which he gave others for many years, he wanted also to offer to Paronaxia. He then departed by boat for his special homeland. But just as they drew near to the island of Chios, the Russo-Turkish War erupted and prohibited the voyage. He was forced to disembark in Chios. The Chiotans viewed him as an angel from heaven. Hierarchs, priests, notable persons, and the people begged him to take the direction of their School. He did not accept. But as much as he refused, they persisted.

Finally he accepted to teach one course until the war ended. So he remained there for two years. But during this time he created many volumes and works which were not possible to be continued anywhere else. Then he understood that it was God’s will that he remain there. He consented to this and turned the School into a university which enrolled young people from all parts of the earth, and they acquired pure wisdom, faith and Hellenism.

He labored nineteen years day and night, teaching and writing rare books that were original and full of wisdom, serving the Holy Mysteries, preaching to the people and sending teachers to all parts of Greece for a Christian education befitting a Greek. Father Kosmas, a student of Athanasios, took from them and established his schools.

Athanasios directed the University robustly and firm until he was 89 years old, so that his student Maoukas said how he was upright like a cypress tree, with an appearance of grandeur, like Moses coming down from Mount Sinai, stately while holding the plates with the commandments.

And what shall we say of his ascetic and philanthropic life? As his compensation for directing the School he was able to live in a mansion and have a diet rich and varied with servants and maids. But no, Athanasios was an ascetic. He lived in a meager cell belonging to the Holy Trinity Monastery, as a very poor monk. The things belonging to him he distributed to the poor. He considered it an inexcusable sin to enter the new year with even a penny from the previous year. He could have dressed in expensive and princely clothes. Yet when he passed away on June 24, 1813 he left a shredded rason, some books, an inkwell and a lamp. Then he was living in an even poorer monastery and more meager cell at the Hermitage of St. George in Reston of Chios.

We will stop here and offer some words of many that were spoken of him by many of his praisers.

* "Athanasios was the most famous after Eugenios Voulgaris." - L. Petit

* "He belongs among the most famous theological writers of the Greek Church, while at the same time he was a capable philosopher." - Meyer

* "He was among the most prolific writers." - Amantos

* "The most important and prolific writer of his time." - Balanos

* "Justly and deservedly considered the most prominent great teacher of the Nation during the years of Turkish occupation." - D. Economides

* "For his Orthodox Faith and struggles on its behalf, without exaggeration, he may be considered the Athanasius the Great of the 18th and 19th century." - K. Sardellis

* "This man offered himself to the work of his mission, teaching and nurturing, a tireless author and striver, he lived a humble, simple, quiet, modest and holy life." - Metropolitan Ambrose of Paronaxia

* "After Saints Makarios and Nikodemos the Hagiorite (a student of his), zealous and holy men, he worked to enliven piety and education in the Nation." - Metropolitan Nikodemos of Patras

Due to all of these unique elements of the holy personality of Athanasios, with the very welcome efforts and recommendation of His Eminence Metropolitan Ambrose of Paronaxia and the Holy Synod of the Patriarchate, Athanasios was strongly proclaimed a Saint in 1995.

"We have adopted, from now and hereafter, to all eternity, the Venerable Hieromonk Athanasios the Parios, and number him among the saints of the Church, being honored among the faithful with hymns and praises."

He is celebrated in his motherland of Kostos in Paros on June 24th, where a majestic church has been erected in his honor.

He is also celebrated on the first Sunday of September, on the recently established Synaxis of the Five Saints of Paronaxias, which is celebrated in the newly-built Holy Church of the Naxian Saints Nikodemos the Hagiorite and Nicholas Planas, in the city of Naxos.

Source: Translated by Hugh Cyril Donohoe. Edited by John Sanidopoulos.

The Miracle of the Holy Forerunner John in Chios in 1740

On the 7th of January, the Holy Church commemorates the miraculous event of the Forerunner John in Chios in 1740

By Saint Athanasios of Paros

In the mid-18th century, in 1740, the great Forerunner and wondrous right hand of the Highest wrought a superb and wonderful miracle, which is commemorated and heralded everywhere, as it was recorded with the utmost exultation by those who were eyewitnesses and participated in the events of that time.

On the outskirts of the city in the vicinity known as Atzike, a short distance from the countryside, there was a church dedicated to the honorable and glorious Prophet John the Forerunner and Baptist. In the surrounding area there were many minarets of the Ottomans, near which there was no mosque. By necessity, the Muslims were made to travel to the countryside, where there were mosques, in order to say their prayers. In Islam, one is compelled to fulfill this, especially at the times of Ramadan and Bairam. This presented a hardship to them, especially during the winter, when the weather was very cold and the rains heavy.

Therefore, what did these wicked neighbors of the divine Baptist scheme in their minds? The foolish ones plotted to take the holy church by force, for the purpose of converting it into their own sacrilegious mosque. These were not common or insignificant citizens belonging to the lower class. They were among the foremost of the Ottoman citizenry, better known as aghas (military and civil officers) and beys (district governors), totaling seven in number. They slyly determined that the lawless deed, which they were about to perpetrate, should not be executed arbitrarily. In order to have the seizure appear legitimate, they sought imperial support by decree.

They sent letters to the Kapitan-Pasha and to other prominent Chiotes (citizens of Chios) who were members of the royal court, in order to obtain with their cooperation the desired firman (mandate) to suit their insidious purpose. However, two of the aforementioned seven beys did not concur with the method. They even attempted to dissuade their coreligionists, admonishing them, "Do not commit such an act. You might suffer ridicule in the end." Furthermore, they refused to sign the letters, which the others drafted, but their objections went unheeded. The letters were sent by sea with a trusted passenger. It seemed as if these accursed ones would have succeeded in their impious endeavor had not God intervened from on high; for He is the Helper of the helpless and of victims of injustice. Moreover, He is the Protector of our Holy Faith, Who foiled the desecrator's godless scheme in the following paradoxical manner. (Therefore, I pray thee, brethren, give proper attention.)

It was the evening of the sixth of January, which is the Synaxis of the great Forerunner and the feast day of the aforesaid church which was under attack. When this Christian holy day coincided with a religious holiday of the Turks, the above-mentioned beys rode to the countryside on horseback, in order to observe the festival according to their custom. That very night, there was a frightening earthquake. This caused great panic in the church of the divine Baptist, so that the priest, sacristans, and congregation were utterly terrified; for it seemed to them that the roof of the church would surely collapse. With these fearful signs the great Forerunner demonstrated that he would zealously guard his sacred church from defilement on that night of his hallowed feast. As the beys returned from the country, six of them stopped at the tower, the one near the bridge, where they conducted all their meetings. This time, however, it was the seventh dignitary who did not share in their opinion. He continued on this way, even though the others pressed him to ride along with them. Though not persuaded, he yet answered them, "I will go to my house, leave my horse, and return."

The tower was three stories high. The severe winter cold forced them to stay on the first floor, which was the warmest. In the company of those six dignitaries was the other one who objected to the original plans of the five to confiscate the church. They sat pridefully and joyfully inside the tower as they boasted about what they had done. One of them dared to brag in a haughty tone that he would climb to the top of the church and deliver the impious sermon of their religion. At that moment, before the first objector came back - behold, thy great and mighty power, O honorable Forerunner! - the three floors suddenly collapsed and fell on top of the five audacious ones, crushing them to death. They all descended into Hades alive, perishing on account of their iniquities, while no one else was harmed in that building. (According to Islamic custom, the women's quarters were kept separate.) It is obvious, therefore, that the collapse of that building was the work of divine wrath in that only the men's side collapsed and not the women's (which was filled with innocent women and children). More paradoxical than this (apparently the work of divine wrath), two great slabs of stone fell edgewise, joining to form a vault. Beneath these, the one who had been opposed to the impious plan of the others was preserved unscathed. When rescue efforts began to recover the bodies, the man shouted from beneath the rubble that he was still alive. He was rescued and found to have suffered no harm, not even the slightest damage to his clothing.

What evidence is greater that this? The divine Forerunner sent the five impious ones to destruction, while the innocent Turk, who took his horse home, lived for thirty more years. The other Turk, whose name was Toptzibasis, was also spared. He was found safe in the tower and lived to a venerable old age. Toptzibasis was hailed by all that he had escaped miraculously. As for the other villainous ones, divine justice dealt with them. The godless letters were lost at sea, and the messenger was drowned. Thus, the divine Forerunner completed his work. It would have been an easy task for the enemies of the Faith to distort the truth, for they could have said that he was drowned by the Christians. To this end, divine providence plunged the entire ship to the bottom of the sea with its crew, extinguishing the hopes of the godless ones. The following day, news reached the countryside concerning the fate of those grossly irreverent ones, thereby causing two emotions to emerge. Among the infidels there could be found great mourning, lamentation and sorrow, mixed with intense shame and humiliation; while amidst the Christians the contrary truly existed - happiness, joy and exultation.

The result of all this was that the words of the Psalter came to pass: "For wrath is in His anger, but in His will there is life; at evening shall weeping find lodging, but in the morning rejoicing" [Ps. 29:5]. The designs of the infidels were evident, as they revealed their plan with haughtiness; but the divine Forerunner frustrated and thwarted them, since it was impossible to prevent the schemes of the lawless ones by human means. Divine wrath was so pronounced that to this very day the tower remains desolate with only four walls standing in testimony to the Scriptural verse: "The Lord scattereth the plans of the heathens" [Ps. 32:10]. Likewise, the Davidic prophecy, or imprecation, was made manifest: "Let their habitation be made desolate, and in their tents let there be none to dwell" [Ps. 68:30]. For the pious Christians this was a pleasant and welcome sight; yet, at the same time, mourning and everlasting shame befell the unbelievers. There are additional indications which attest to the truth of this splendid miracle. Nevertheless, we do not wish to exceed our bounds. Hence, after confining our account to the details already mentioned, which have been proven irrefutable, we bring this account to a close, glorifying the Worker of wonders, Jesus Christ, and His great Forerunner and Baptist John, to the ages of ages. Amen.

From the New Leimonarion.

The Miracle of St. Paraskevi in 1442 on the Island of Chios

St. Athanasios of Paros records the following miracle of St. Paraskevi which took place in 1442 on the island of Chios which is annually commemorated on October 14th:

A hieromonk named Ambrose was celebrating Vespers in honor of Sts. Nazarius, Gervasius, Protasius and Celsus in the Church of St Paraskevi on October 14th in Palaiokastro in the village of Halandra. No one else was in the church. At the end of the service, rain suddenly began to pour down in torrents with a great roar as if the sea was being emptied onto the island, and this continued all night. Ambrose was unable to leave the church and return to his cell. Thinking that the island would be completely flooded by the storm, he began to pray to God to save his homeland and soothe His righteous anger. [St. Athanasios interprets this storm as a consequence of the aftermath of what happened at the Council of Ferrara-Florence.]

The pious hieromonk Ambrose prayed for hours to the point where he grew tired and sat down at a stasidi. While sitting he fell asleep. He had a dream at dawn and saw the church roofless, and, in the heights, a cloud of light within which stood the form of a beautiful and modest woman in prayer to God with hands raised. After her prayer, she said to the Ambrose who was struck with fear: "Ambrose, don't be afraid; I am the Righteous Martyr Paraskevi; your homeland is saved." Ambrose immediately awoke and noticed the rain stopped at once. With joy he began to pray the Matins service.


People from the lower village came up and informed Fr. Ambrose that the waters from the sea rose up to their part of the village up to the Church of Panagia Eleimonitria. It was at that time that Fr. Ambrose revealed to them his vision of St. Paraskevi and her promise that the island was saved. Taking her icon he proceeded to the flooded area of the island and lead a litany. When this was done the waters receded back to the sea. For this the people glorified God for the miracle worked through the Virgin Martyr Paraskevi.

From that time, the island of Chios has celebrated St. Paraskevi's feast day with great solemnity, primarily on her feast day on July 26th, but also on October 14th to celebrate her great miracle. Till this day her holy icon works miracles for the people of Chios.

For the hymns on this feast, see here.

The text of St. Athanasios of Paros can be read below:

Saint Athanasios Parios on Philosophy

Saint Athanasios Parios (Feast Day - June 24)

Saint Athanasios Parios (b. Paros, 1722 - d. Chios, 1813) was one of the most significant ecclesiastical figures of the 18th and 19th century and is listed with Saints Nikodemos the Hagiorite and Makarios Notaras as the three most significant Kollyvades Fathers and defenders of traditional Orthodoxy in modern times. Saint Athanasios was especially influential in his confrontation with western models of doing philosophy and theology as a director of the Mount Athos Academy Athoniada) as well as the School of Chios.

Theoretical and Practical Philosophy

- A great and wonderful gift has been given by God to man: the faculty of reason. This invents various sciences. Employing this faculty, man digs up from the earth various kinds of metals and precious stones. Then he examines the different species of animals: the quadrupeds, the bipeds; those that crawl on the earth, the birds, the terrestrial animals, the aquatic, and the amphibious; the wild and the tame, the viviparous and the oviparous. He examines the various kinds of trees: the evergreen and those that shed their leaves, those that are fruitless and the fruitbearing. He seeks to find out which trees are suitable for the needs of the various arts, and which are useful only as firewood.

Reason does not stop here. It leaves the globe and ascends to the atmosphere. And it rises much higher than the atmosphere, and investigates the heavenly bodies: which are immobile and which are mobile and are called planets. It investigates and observes the eclipses of the sun and of the moon, as well as of the other planets.

And since all these things which the rational faculty investigates are creatures of God, the philosophy which is knowledge of all these things is called by the ancients "knowledge of things divine". And this knowledge is called "the theoretical part of philosophy".

Distinct from the "theoretical part of philosophy" is the "practical part". The latter is concerned with the examination of human actions. For this reason it is called "knowledge of things human", such as the virtues and the vices. This part of philosophy shows man what are the things which he ought to do as a rational being, and what are the things he ought not to do, because he is a rational being.

Practical philosophy institutes laws in the cities, good order in things. It teaches how cities, homes and individuals can be saved.

It is the chief part of philosophy, for it promises to render men happy, insofar as this is possible to man. And indeed, the ultimate good of the human virtues, and briefly, the goal of man as man, is none other than happiness, that is, a blessed life.

However, we must confess that happiness, metaphysically understood - that is, in its full perfection - cannot be attained in the present life, as the facts themselves prove. But a moderate happiness is possible, analogous to man's nature, which is subject to various passions and changes. A life is possible which partakes more of ethical goods and less of ethical evils. The latter consist of bodily sufferings, misfortunes, and deaths. These are improperly called evils, because they cannot harm the rational soul, which chiefly constitutes a human being.

Divine Philosophy (Internal)

- Philosophy is distinguishable into the secular or "external" and the divine or "internal". The latter is also called philosophy "from God", "heavenly", and "true". Examples of secular philosophy are the writings of the ancient Greek philosophers and those of European philosophers.

Divine philosophy is contained in the Holy Scriptures, particularly in the New Testament - in the four Gospels, the Acts of the Apostles, and the Epistles of the Apostles - and in the writings of the holy Church Fathers, the early as well as the later ones.

- Only divine or internal philosophy has rendered men happy, in the present life, as far as this is possible, and in the afterlife most completely. And this, because the teaching of Christ makes virtue something dear, freely espoused, not a product of constraint. This is the really true philosophy: to render free from passions those who are slaves of passions, to render heavenly those who are earthly, to render the vainglorious as godly-minded, to render the mortal immortal, sons of the heavenly Father according to grace.

Secular Philosophy (External)

- Secular or "external" philosophy is in its nature neither good nor bad. It becomes good or bad according to the use to which it is put by those who possess it. Logic, metaphysics, theology, and rhetoric, can be put to good use. I cannot understand why rhetoric is neglected. For the Church it is not simply useful, it is necessary. These subjects are both useful and valuable; and it is not necessary to go to Europe to receive instruction in them.

- Many, indeed, possessing "external wisdom", greatly benefited the Church; others, on the contrary, harmed and disturbed it.

- In his youth, St. Gregory Palamas devoted himself to the study and acquisition of external (secular) philosophy. For it was proper for his noble nature to be equipped with the instruments provided by philosophy. It did not take him long to become very proficient in Grammar and Rhetoric, to such a degree that he was greatly praised for his speeches and his writings by all the teachers of that time who were outstanding in these subjects. Then he became proficient in Physics and in Logic, and in other subjects on which Aristotle had written.

- In Western Europe exaggerated importance is ascribed to secular philosophy. There philosophers occupy themselves unceasingly with useless and completely vain subjects. They do this for the sake of praise for their genius. Among them many clergymen put aside their religious vocation, desert it, in order to learn teachings alien to their religious vocation. And worst of all, philosophy is used to judge and criticize the Holy Scriptures.

Ancient Greek Philosophy

- Regarding Pythagoras and Plato, they and their followers rightly held that the soul is immortal. However, lacking the divinely revealed teaching, they mythologized about the nature of the afterlife.

- Cebes, and before him Socrates, called true education that which effects a purification of the soul from the irrational passions, and the achievement of all the virtues: courage, justice, temperance, clemency, gentleness, compassion, and all the rest, which constitute the subject-matter of Ethical Philosophy. These virtues lead man to happiness.

- Plato the philosopher and after him all the later philosophers distinguish human goods into three kinds: (1) goods of the body, (2) goods outside the body, and (3) goods of the soul. The goods of the body are health, beauty, and strength. The goods outside the body are wealth, offices, and friends. The goods of the soul are the virtues and all kinds of learning, which taken together constitute the system of philosophy. Viewed in the hierarchy of goods, philosophy is given the first place, far surpassing in value the goods of the body and the goods outside the body.

- The chief and special good of Constantinople, which was "the queen of all cities", was that from the beginning she was the mother of discourses and wisdom, and the dwelling-place of the Hellenes, by having brought together the three famous schools of the Athenians, namely, the Stoic, the Aristotelian, and the Platonic into relation with the piety of Christianity. She adorned that secular wisdom with the true faith of the God of three hypostases, the Almighty and Ruler of All, with the preaching of the Cross and with the simplicity of the Gospel. And briefly, she rendered that secular wisdom a humble and grateful servant of the true and first philosophy.

Western Philosophy

- Thomas Aquinas and Bonaventure are two very great enemies of our Church.

- The doctrines of the new European philosophers are not necessary for man's true happiness. They are either simply useless or pernicious.

- What led the French to end up in a state of de-Christianization? It was the madness, the rage, the enthusiasm for freedom. This led to a rebellion against every principle and authority, not only earthly, but also heavenly. Scripture, God, Christ, the Apostles, the rulers, and the laws were banished. In their place were put Voltaire, Rousseau, La Mettrie, and others like them.

- All the teachers of the academies are atheists. They regard it as a big disgrace to appear as Christians. They want to be known as philosophers. This is their boast, their glory. Therefore, be careful with regard to those who come from France pretending to be brothers and friends, for the opposite is true. From cunning teachers come cunning lessons.

- Do not listen to these philosophers, or rather to these lovers of darkness. They are fools. Scripture says: "A fool said in his heart, 'There is no God';" and "Fear of God is the beginning of wisdom."

- Voltaire is the most foolish of all men, having gone beyond all other atheists in impiety, striven to destroy all religion.

- Spinoza was most godless in that he held that the matter of the universe constitutes the essence of God.

Taken from Cavarnos, Constantine; Modern Orthodox Saints 15 - Saint Athanasios Parios; Institute For Byzantine and Modern Greek Studies, Belmont, MA, 2006.